Salmi 89:29 Commento

Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and petitions; for the psalmist first recounts God's former favours, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes. I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God's mercy and truth (Psa 89:1) and his covenant (Psa 89:2-4), but more largely in the following verses, wherein, 1. He adores the glory and perfection of God (Psa 89:5-14). 2. He pleases himself in the happiness of those that are admitted into communion with him (Psa 89:15-18). 3. He builds all his hope upon God's covenant with David, as a type of Christ (v. 19-37). II. In the melancholy part of the psalm he laments the present calamitous state of the prince and royal family (Psa 89:38-45), expostulates with God upon it (Psa 89:46-49), and then concludes with prayer for redress (Psa 89:50, Psa 89:51). In singing this psalm we must have high thoughts of God, a lively faith in his covenant with the Redeemer, and a sympathy with the afflicted parts of the church. Maschil of Ethan the Ezrahite.

INTRODUCTION TO PSALM 89 Maschil of Ethan the Ezrahite. Who this Ethan was is not certain. Kimchi takes him to be the same with Ethan the wise man, a grandson of Judah, Kg1 4:31. But seeing he lived some hundreds of years before the times of David, it is not likely that he should be the writer of this psalm; for David is made mention of in it, which could not be, unless it can be thought to be by a spirit of prophecy; which indeed is the opinion of Doctor Lightfoot (k), who takes this Ethan to be the penman of this psalm; and who "from the promise, Gen 15:1 sings joyfully the deliverance (of Israel); that the raging of the Red sea should be ruled, Psa 89:9, and Rahab, or Egypt, should be broken in pieces, Psa 89:10, and that the people should hear the joyful sound of the law, Psa 89:15, and as for the name of David in it, this, he says, might be done prophetically; as Samuel is thought to be named by Moses, Psa 99:6, which psalm is held to be made by him; or else might be put into it, in later times, by some divine penman, endued with the same gift of prophecy, who might improve the ground work of this psalm laid by Ethan, and set it to an higher key; namely, that whereas he treated only of bodily deliverance from Egypt, it is wound up so high as to reach the spiritual delivery by Christ; and therefore David is often named, from whence he should come.'' There was another Ethan, a singer, in David's time; and it is more probable that he is the person, who might live to the times of Rehoboam, and see the decline of David's family, and the revolt of the ten tribes from it; or perhaps it was one of this name who lived in the times of the Babylonish captivity, and saw the low estate that David's family were come into; to which agrees the latter part of this psalm; and, in order to comfort the people of God, he wrote this psalm, showing that the covenant and promises of God, made with David, nevertheless stood firm, and would be accomplished: the title of the Septuagint version calls him Etham the Israelite; and the Arabic version Nathan the Israelite: the Targum makes him to be Abraham, paraphrasing it "a good understanding, which was said by the hand of Abraham, that came from the east.'' But whoever was the penman of this psalm, it is "maschil", an instructive psalm, a psalm causing to understand; it treats concerning the covenant of grace, and the promises of it; and concerning the mercy and faithfulness of God, in making and keeping the same; and concerning the Messiah and his seed, his church and people; and the stability and duration of all these: many passages in it are applied to the Messiah by Jewish writers, ancient and modern; and Psa 89:20 is manifestly referred to in Act 13:22.

If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which cannot be supposed of Christ, because he knew no sin, nor did any; which yet might be supposed of David, had he been literally meant; but not he, nor his natural children, but the spiritual seed of mystical David, are here designed, who may sin, and do sin, of which there is too much proof and evidence; and who sin not only through infirmity, but sometimes very grossly, and which sins are here expressed by various phrases: they sometimes "forsake the law of God"; do not attend to it, as they should, as the rule of their walk and conversation; are remiss in their observance of it, and obedience to it, and transgress its precepts; or his "doctrine" (h), even the doctrine of the Gospel; which may be said to be forsaken when men grow indifferent to it; go off from it in any measure, drop their profession of it, or hold it remissly, or become careless in their attendance on it: forsaking the assembling together to hear it, in some sense, is a forsaking of it; and this the Lord takes notice of, and resents, in his people: and walk not in my judgments; those laws of his house by which he judges, regulates, and governs his people; by which they are directed by him, as their Judge and Lawgiver, how to behave themselves in the church of God; and in which they are to walk, and continue in the observance of; and so to do is to walk as becomes the Gospel, and worthy of their calling; but to do otherwise is to walk disorderly; and such are cognizable by the Lord, and by his people. (h) "verbum meaum revelatum", Gejerus; "legem et doctrinam meam", Michaelis.

"His seed will I make to endure world without end" [Psalm 89:29]. Not only for this world, but unto the world without end: whither His seed, which is His heritage, the seed of Abraham, which is Christ, will pass. But if you are Christ's, you are also Abraham's seed: and if you are destined His heirs for ever, "He will establish His seed unto world without end: and His throne as the days of Heaven." The thrones of earthly kings are as the days of the earth: different are the days of Heaven from those of earth. The days of Heaven are those years of which it is said, "You are the same, and Your years shall not fail." The days of the earth are soon overtaken by their successors: those which precede are shut out from us: nor do those which succeed remain: but they come that they may go, and are almost gone before they have come. Such are the days of earth. But the days of Heaven, which are also the "One day" of Heaven, and the never failing years, have neither beginning nor end: nor is any day there narrowed between yesterday and tomorrow: no one there expects the future, nor loses the past: but the days of Heaven are always present, where His throne shall be for ever and ever.. ..

Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God-- (Deu 33:1; Jos 14:6); as such he wrote this (see on Psa 18:1, title, and Psa 36:1, title). (Psa. 90:1-17) dwelling-place--home (compare Eze 11:16), as a refuge (Deu 33:27).